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These considerations apply very well to things considered as
standing alone: but there is a stumbling-block, a new problem,
when we think of all these forms, permanent and ceaselessly
produced, in mutual relationship.
The animals devour each other: men attack each other: all is war
without rest, without truce: this gives new force to the question
how Reason can be author of the plan and how all can be declared
well done.
This new difficulty is not met by the former answer; that all
stands as well as the nature of things allows; that the blame for
their condition falls on Matter dragging them down; that, given
the plan as we know it, evil cannot be eliminated and should not
be; that the Matter making its presence felt is still not supreme
but remains an element taken in from outside to contribute to a
definite total, or rather to be itself brought to order by
Reason.
The Divine Reason is the beginning and the end; all that comes
into being must be rational and fall at its coming into an
ordered scheme reasonable at every point. Where, then, is the
necessity of this bandit war of man and beast?
This devouring of Kind by Kind is necessary as the means to the
transmutation of living things which could not keep form for ever
even though no other killed them: what grievance is it that when
they must go their despatch is so planned as to be serviceable to
others?
Still more, what does it matter when they are devoured only to
return in some new form? It comes to no more than the murder of
one of the personages in a play; the actor alters his make-up and
enters in a new role. The actor, of course, was not really
killed; but if dying is but changing a body as the actor changes
a costume, or even an exit from the body like the exit of the
actor from the boards when he has no more to say or do, what is
there so very dreadful in this transformation of living beings
one into another?
Surely it is much better so than if they had never existed: that
way would mean the bleak quenching of life, precluded from
passing outside itself; as the plan holds, life is poured
copiously throughout a Universe, engendering the universal things
and weaving variety into their being, never at rest from
producing an endless sequence of comeliness and shapeliness, a
living pastime.
Men directing their weapons against each other- under doom of
death yet neatly lined up to fight as in the pyrrhic sword-dances
of their sport- this is enough to tell us that all human
intentions are but play, that death is nothing terrible, that to
die in a war or in a fight is but to taste a little beforehand
what old age has in store, to go away earlier and come back the
sooner. So for misfortunes that may accompany life, the loss of
property, for instance; the loser will see that there was a time
when it was not his, that its possession is but a mock boon to
the robbers, who will in their turn lose it to others, and even
that to retain property is a greater loss than to forfeit it.
Murders, death in all its guises, the reduction and sacking of
cities, all must be to us just such a spectacle as the changing
scenes of a play; all is but the varied incident of a plot,
costume on and off, acted grief and lament. For on earth, in all
the succession of life, it is not the Soul within but the Shadow
outside of the authentic man, that grieves and complains and acts
out the plot on this world stage which men have dotted with
stages of their own constructing. All this is the doing of man
knowing no more than to live the lower and outer life, and never
perceiving that, in his weeping and in his graver doings alike,
he is but at play; to handle austere matters austerely is
reserved for the thoughtful: the other kind of man is himself a
futility. Those incapable of thinking gravely read gravity into
frivolities which correspond to their own frivolous Nature.
Anyone that joins in their trifling and so comes to look on life
with their eyes must understand that by lending himself to such
idleness he has laid aside his own character. If Socrates himself
takes part in the trifling, he trifles in the outer Socrates.
We must remember, too, that we cannot take tears and laments as
proof that anything is wrong; children cry and whimper where
there is nothing amiss.
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